The Passion According to Luke, Page 1 of 10

Remarks on the Translation. [omit from talk] Basically I am using the RSV, with some modifications. I have added titles to the different sections. I got these from the NAB, and from the 4th edition of the Greek NT by the United Bible Societies. Following the NAB, I capitalize “Passover.” The RSV does not contain :43-44 -- it considers these verses to be a scribal addition. I have added them from the NRSV. I have made a few other changes to make the English a more literal rendition of the Greek. I have also modernized some of the English. Reasons for choice: the translation is fairly literal -- facilitates comparison with other ; no copyright issues.

Background -- Not read on -- Luke 22:1-13 [omit from talk] The Plot to Kill (22:-16) 22:1 Now the feast of Unleavened Bread drew near, which is called the Passover. 2 And the chief priests and the scribes were seeking how to put him to death; for they feared the people. 3 Then Satan entered into Judas called Iscariot, who was of the number of the twelve; 4 he went away and conferred with the chief priests and officers how he might betray him to them. 5 And they were glad, and engaged to give him money. 6 So he agreed, and sought an opportunity to betray him to them in the absence of the multitude. Preparation for the Passover (22:1-13) 7 Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. 8 So Jesus sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat it." 9 They said to him, "Where will you have us prepare it?" 10 He said to them, "Behold, when you have entered the city, a man carrying a jar of water will meet you; follow him into the house which he enters, 11 and tell the householder, `The Teacher says to you, Where is the guest room, where I am to eat the Passover with my disciples?' 12 And he will show you a large upper room furnished; there make ready." 13 And they went, and found it as he had told them; and they prepared the Passover.

The , Luke 22:14-38

Introduction: Palm Sunday. Every year we read the Passion from either Matthew, Mark, or Luke. This year (2019, Year C) we read from Luke; In 2020 (Year A), from Matthew; in 2021 Year B), from Mark. Every year we read The Passion according to John on .

Palm Sunday Reading Begins The Institution of ’s Supper (22:14-23) 14 And when the hour came, he sat at table, and the apostles with him. 15 And he said to them, "I have earnestly desired to eat this Passover with you before I suffer; 16 for I tell you I shall not eat it until it is fulfilled in the kingdom of God." 17 And he took a cup, and when he had given thanks he said, "Take this, and divide it among yourselves; 18 for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes." 19 And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." 20 And likewise the cup after supper, saying, "This cup which is poured out for you is the new covenant in my blood. 21 But behold the hand of him who betrays me is with me on the table. 22 For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!" 23 And they began to question one another, which of them it was that would do this.

The Apostles. If you think that it is important for the Church to be “apostolic,” you can thank Luke for your opinion. If you imagine Jesus dining with “apostles” at the Last Supper, you can thank Luke Matthew uses the word only once -- back in chapter 10:2. Mark uses the word 2 times (perhaps 3 times)1. John never once uses the word “apostle” in his ! He always refers to “disciples.” Luke uses the word 6 times in his Gospel, including this Last Supper scene.

1 One occurrence might be a scribal addition to Mark, based on Luke. The RSV omits the phrase “whom he also called apostles” from Mark 3:14. NRSV and NAB print it [in brackets]. The Passion According to Luke, Page 2 of 10

He also uses the word 28 times in his second volume, which we call the “Acts of the Apostles.”

Eat This Passover. Luke, follows Mark, as does Matthew, and considers the Last Supper to be a Passover Meal. John, by contrast, portrays Jesus dying at the same time that the lambs are slain. In John, by the time the Passover lambs will be eaten (Friday night), Jesus will have been buried.

Passover: Celebration of Freedom. Think of the Passover as the Jewish “Fourth of July.” Just as our Independence Day celebrates our freedom from British rule, Passover celebrates the escape of Israel from slavery in Egypt.

Resurrection-Salvation || Passover-Salvation Historically, we cannot know whether Jesus died on Passover Day (Mark, followed by Matthew and Luke); OR on the Eve of Passover (John) We can know that the earliest Christians linked Resurrection-salvation with Passover-salvation. Writing in the 50’s Paul said: “, our pascal lamb has been slain” (1 Cor 5:7) “The Proclamation” (Exsultet) proclaims: This is the night you saved the people of Israel from slavery, and led them dry-shod through the sea This is the night when Jesus Christ broke the chains of death and rose triumphant from the grave.

Do This in Remembrance of Me. Of all the Gospels, only Luke records this command of Jesus. It is not found in Mark, Matthew, or John.2 Most Christians think that Jesus said this because he wanted his disciples to remember him. The great Lutheran scholar, Jeremias, proposed that Jesus asked his disciples to celebrate this meal so that God would remember him.

When God “remembers,” God acts to Save. Noah - When God “remembered” Noah, the waters began to recede. Egypt - When Israel had endured 400 years of slavery, God “remembered” his covenant, and sent Moses! Note: The “Philosopher’s God” can never forget. The “Story-Teller’s God” forgets all the time!

Son of Man goes . . . Often we think “Son of Man” refers to “lowly human nature.” That is what it means 99% of the time in the OT. However in Daniel 7 the Son of Man is the one who will judge the world in God’s name. Whenever the NT uses the term, this is the meaning the author has in mind.

. . . as “it has been determined.”This is a “divine passive.” That means God is the one who has determined what is going to happen. A major Lucan theme. What Paul meant when he said that Christ died “according to the scriptures” (1 Corinthians 15). Medieval piety will stress the pain of the cross. This is not a concern of a single NT author. Rather, NT writers were concerned with the shame of the cross.3 Portraying what happened to Jesus as “God’s plan” was one way of dealing with that shame.

Human reaction to tragedy. (Modern example, assassination of Martin Luther King, Jr.) 1) see only the dark side. (Earliest Christian preaching saw no salvific value in the cross). 2) realize that good has come from a terrible event

2 Paul mentions it in 1 Cor 11:24, when he is discussing the Lord’s Supper with the Corinthians. 3 Speaking off the cuff I said that “Paul” spoke of Jesus despising the “shame” of the cross. Actually, that line comes from Heb 12:12, a work not written by Paul! For a similar idea from Paul, see 1 Cor 1:17-25. The Passion According to Luke, Page 3 of 10

3) claim that this good was “God’s plan” If understood incorrectly, this can lead to a “monster image” of God. Often theological language tells us more about human thought patterns than the working of God’s mind.

The words of Jesus recorded in Luke are a mixture: They contain things actually said by Jesus during his lifetime. In the , they also contain about 50 years of post-resurrectional reflection. A major distinction between Catholic biblical teaching and Evangelical biblical teaching -- common in “Bible Belt” The Pontifical Biblical Commission made this statement back in 1964.

The Dispute About Greatness (22:24-30) 24 A dispute also arose among them, which of them was to be regarded as the greatest. 25 And he said to them, "The kings of the Gentiles exercise lordship over them; and those in authority over them are called benefactors. 26 But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. 27 For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves. 28 "You are those who have continued with me in my trials; 29 and I assign to you, as my Father assigned to me, a kingdom, 30 that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

Luke’s Last-Supper scene is three times as long as the one in Mark or in Matthew. For Mark & Matthew, this is not part of the Last Supper. The dispute occurs during the journey to Jerusalem. Luke has moved this event to the Last Supper for dramatic effect.

Among you as one who serves. Neither Matthew nor Mark has this saying. Luke is drawing on a different tradition here. This tradition was known to John: only John dramatizes the saying: “I am among you as one who serves.” Only in John does Jesus actually wash the feet of the disciples; the task of a slave who serves.

You . . . with me in my trials. Only Luke has this statement. In the arrest scene, Luke will deliberately leave out Mark’s statement: “they all ran away.” In Mark & Matthew, not even one of the male disciples will be present at the crucifixion -- they totally abandon him. In Luke all of them -- except Judas -- will be with the holy women at Calvary. I call this “Luke’s tendency to give ‘the guys’ a break.”

Peter’s Denial Foretold (22:31-34) 31 "Simon, Simon, behold, Satan demanded to have you-all, that he might sift you-all like wheat, 32 but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren." 33 And he said to him, "Lord, I am ready to go with you to prison and to death." 34 He said, "I tell you, Peter, the cock will not crow this day, until you three times deny that you know me."

Special Prayer for Simon (a.k.a. Peter) In older English there was a distinction between “thee” (one person) and “you” (more than one). In modern English we use “you” for singular and plural. I have translated this passage into “Southern” which distinguishes between “you” and “you-all.” Simon, also known as Peter (Cephas / Kephas -- in Aramaic) will have a special place in the resurrection tradition.

Oldest account of Resurrection Appearances (1 Cor 15:5) “. . . he appeared to Cephas, then to the twelve . . .” Luke knows of this tradition. At the end of Luke’s Emmaus story, before the two disciples can report what happened to them, they are told “The Lord has risen indeed, and has appeared to Simon” (Luke 24:34) Interestingly, no Gospel narrates this appearance to Simon / Peter / Cephas alone. One theory is that it has become “blended” [the scholarly word is “conflated”] with one or more other stories The Passion According to Luke, Page 4 of 10

In the fishing story in John 21 there is a Jesus-Simon scene -- but only after other appearances. In Matthew 14 Peter has an encounter with Jesus walking on the water. Only Matthew has that story. In my dissertation I argued it was originally a post-resurrectional appearance.

Purse, Bag, and Sword (22:35-38) -- Luke ONLY 35 And he said to them, "When I sent you out with no purse or bag or sandals, did you lack anything?" They said, "Nothing." 36 He said to them, "But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy one. 37 For I tell you that this scripture must be fulfilled in me, `And he was reckoned with transgressors'; for what is written about me has its fulfilment." 38 And they said, "Look, Lord, here are two swords." And he said to them, "It is enough."

Preparation for the Arrest Scene. All the Gospels mention swordplay at the arrest.4 Only Luke mentions two swords ahead of time. In the other Gospels the sword comes out of nowhere. The response of Jesus in Greek is ambiguous. Here are several translations “It is enough” (RSV); “That’s enough!” (NIV) “Enough of that!” (CEB)

“Agony,” Betrayal &Arrest, Denial, The Council, Luke 22:39-71

The Prayer on the Mount of Olives (22:39-46) 39 And he came out, and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 And when he came to the place he said to them, "Pray that you may not enter into temptation." 41 And he withdrew from them about a stone's throw, and knelt down and prayed, 42 "Father, if you are willing, remove this cup from me; nevertheless not my will, but thine, be done." [43 Then an from heaven appeared to him and gave him strength. 44 In his agony he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground.] 45 And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, 46 and he said to them, "Why do you-all sleep? Rise and pray that you may not enter into temptation."

Prayer is a Lucan theme. Luke mentions prayer more than any other Gospel. Luke portrays Jesus praying more than any other Gospel. The command to pray is a “frame” for this scene.

Luke has made some important omissions from Mark’s story Mark reports that Jesus was “greatly distressed and troubled.” Luke omits these emotions. Why? Luke is writing for Gentiles. Gentile philosophy was suspicious of human emotions. Emotions (“passions”) make humans do crazy things. In the Gentile world, the philosopher who controlled his emotions was highly respected. Therefore Luke systematically “tones down” the emotions of Jesus throughout his Gospel, not just here in the PN.

Remove this cup from me. In Mark, Jesus says this emotional prayer three times. In Luke, he says it only once.

Closer to the Disciples In Mark, Jesus first removes himself & 3 others, from the main body; then he removes himself from the three. In Luke, the first removal -- with Peter, James, and John -- is omitted. Bottom line: Jesus is twice as close to the disciples in Luke as he is in Mark.

4 I am trying to be very careful, in order to be faithful to the scriptures. There is no “Garden of ” in . The “garden” appears only in John. “Gethsemane” appears only in Mark and Matthew. Luke does not like Aramaic words (Gethsemane, Golgotha), so he reports the arrest took place on the “Mount of Olives.” The Passion According to Luke, Page 5 of 10

As predicted at the Last Supper, they are those who remain with Jesus in his trials.

Giving ‘the Guys’ a Break. In Mark’s story the disciples are commanded to stay awake. There is no command to the Lucan disciples! They are weak, but not disobedient! In Mark’s story the disciples fall asleep three times; in Luke they fall asleep only once. Also, in Luke they are sleeping for sorrow. The reproachful question of the Marcan Jesus “Could you not watch one hour?” is omitted. The proverb of the Marcan Jesus, “The spirit is willing, but the flesh is weak” is not applied to the Lucan disciples.

Angelic Comforter, verses 43-44. These verses appear in some manuscripts; but not in others. The RSV omits them. The NRSV and the NAB add them. Two of the greatest Catholic scholars of the 20th century had different opinions about these verses. Joseph Fitzmyer thought they were written by a scribe, not by Luke. Raymond E. Brown thought that they were written by Luke, not by a scribe.

Agony . . . Sweat Like Drops of Blood Many imagine that Luke portrays Jesus as actually “sweating blood.” A local physician has written about examples from history documented by physicians. One English physician reported the case of a British sailor sentenced to be whipped. The sailor was so frightened he began to sweat blood even before he was lashed. In view of Luke’s tendency to suppress the emotions of Jesus, how could Luke have written this! This is one of Fitzmyer’s arguments that it was added by a scribe. Brown points out that Luke states only that his sweat was “like” drops of blood. i.e., Jesus was sweating profusely -- sweat pouring down like blood from fresh cuts. The Greek word agōn literally means “an athletic contest.” The Greek agōnia literally means “readiness for an athletic contest.” The image is that of a boxer who takes off his robe, already glistening with sweat: ready for the fight!

Raymond E. Brown’s summary. “All the drama in the scene is centered in Luke’s unique portrayal of Jesus. He is not one whose soul is sorrowful unto death or who lies prostrate in the dust [as in Mark, PJM]. He has prayed often during the ministry; so now on his knees he utters a prayer to his Father prefaced and concluded by a subordination of his will to God’s wish. The Son’s prayer does not remain unanswered; rather God sends an angel to strengthen him. This divine assistance brings Jesus to agōnia (whence the “agony” in the garden), a Greek term which does not refer to agony in the ordinary sense but describes the supreme tension of the athlete covered with sweat at the start of the contest. In that spirit Jesus rises from his prayer ready to enter the trial, even as he mercifully tells his disciples to pray that they be spared from that trial (22:46). (Raymond E. Brown, A Crucified Christ in , 49-50; Christ in the Gospels of the Liturgical Year, 177).

The Betrayal and Arrest of Jesus (22:47-53) 47 While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him; 48 but Jesus said to him, "Judas, would you betray the Son of man with a kiss?" 49 And when those who were about him saw what would follow, they said, "Lord, shall we strike with the sword?" 50 And one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus said, "No more of this!" And he touched his ear and healed him. 52 Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, "Have you come out as against a robber, with swords and clubs? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness."

The (Attempted!) . -- to identify Jesus We will see there is no need for this in John. The Johannine Jesus steps forward and identifies himself. The Passion According to Luke, Page 6 of 10

In Mark, followed by Matthew, Judas plants an identifying kiss on Jesus. In Luke the kiss is never planted! Evidently Luke considered a kiss from Judas too disgusting to write.

Swordplay. All of the Gospels portray swordplay at the arrest. The Greek is ambiguous as to what was cut off. It can be translated “ear” or “earlobe.” And who did the whacking? It depends on which Gospel you read? In Mark it is an anonymous bystander -- which is why there is no response from Jesus. In Luke it is one of them, i.e., one of the disciples of Jesus -- using a sword we have already heard about hence the response of Jesus Most people remember that Simon Peter did the whacking. But most don’t realize that this is only in John! (More on that when we do John.)

Healing on the Mount of Olives 5 This scene appears only in Luke. In Matthew Mark & John, the poor devil is still bleeding when they leave. It is part of Luke’s portrait of Jesus healing and reconciling, even during the Passion.

Omits Final Line: “And they all ran away.” Unlike the Marcan - Matthean disciples, the Lucan disciples do not run away. As predicted at the Last Supper, they are those who remain with Jesus during his trials. Unlike the Matthean and Marcan disciples, they will be present at the crucifixion.

Peter’s Denial of Jesus (22:54-62) 54 Then they seized him and led him away, bringing him into the high priest's house. Peter followed at a distance; 55 and when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a maid, seeing him as he sat in the light and gazing at him, said, "This man also was with him." 57 But he denied it, saying, "Woman, I do not know him." 58 And a little later some one else saw him and said, "You also are one of them." But Peter said, "Man, I am not." 59 And after an interval of about an hour still another insisted, saying, "Certainly this man also was with him; for he is a Galilean." 60 But Peter said, "Man, I do not know what you are saying." And immediately, while he was still speaking, the cock crowed. 61 And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." 62 And he went out and wept bitterly.

Differences in the Gospels: All the Gospels have 3 denials. Who questions Peter differs In Mark, part of the third denial is that Peter curses. Was Peter cursing himself (I’ll be damned if I know him!) or was he cursing Jesus? Luke omits this! In Luke this is before Jesus is taken “inside” (to the Council). So he and Peter can still see each other. Only Luke reports the dramatic “look” of Jesus after Peter’s third denial.

The Mocking & Beating of Jesus (22:63-65) 63 Now the men who were holding Jesus mocked him and beat him; 64 they also blindfolded him and asked him, "Prophesy! Who is it that struck you?" 65 And they spoke many other words against him, reviling him.

Luke Places this scene before the Jesus is questioned by the Council The mocking and spitting is done by soldiers, not by members of the Council. Jesus is mocked because he cannot “prophesy” who is striking him. Ironically, the guards are not aware that his prophecies -- including Peter’s denial -- are coming true.

5 In the lecture, I mistakenly said “Gethsemane.” Unlike Mark and Matthew, Luke usually he avoids Aramaic words. Also, the only Gospel with a “Garden” is John! Most people are surprised that “Garden of Gethsemane” is not a biblical phrase. The Passion According to Luke, Page 7 of 10

Jesus before the Council (22:66-71) 66 When day came, the assembly of the elders of the people gathered together, both chief priests and scribes; and they led him away to their council, and they said, 67 "If you are the Christ, tell us." But he said to them, "If I tell you, you will not believe; 68 and if I ask you, you will not answer. 69 But from now on the Son of man shall be seated at the right hand of the power of God." 70 And they all said, "Are you the Son of God, then?" And he said to them, "You say that I am." 71 And they said, "What further testimony do we need? We have heard it ourselves from his own lips."

Son of Man. Previous comments -- Daniel 7.

Son of God. Does not mean that they are accusing Jesus of claiming to have “divine nature.” “Son of God” was a messianic title. “You are my son; this day I have begotten you.”

Accidentally Omitted: Note this was not an official trial. It was in “informal inquest.” No verdict is rendered. Contrast :64 “They all condemned him as deserving of death.”

Pilate, Herod, The Way of the Cross, Luke 23:1-43

Jesus Brought before Pilate (23:1-5) 23:1 Then the whole company of them arose, and brought him before Pilate. 2 And they began to accuse him, saying, "We found this man perverting our nation, and forbidding us to give tribute to Caesar, and saying that he himself is Christ a king." 3 And Pilate asked him, "Are you the King of the Jews?" And he answered him, "You have said so." 4 And Pilate said to the chief priests and the multitudes, "I find no crime in this man." 5 But they were urgent, saying, "He stirs up the people, teaching throughout all Judea, from Galilee even to this place."

I find no crime -- the first of three declarations by the chief Roman magistrate. A main theme of Luke. (In contrast to Mark, Luke reports no Jewish “trial.” There is only one trial in Luke, and it is by the Romans.

Jesus Before Herod (23:6-12) LUKE ONLY 6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod's jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. 9 So he questioned him at some length; but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him; then, arraying him in gorgeous apparel, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

Jesus Healing and Reconciling Healed the ear(lobe) severed on the Mount of Olives. Heals the relationship of Pilate and Herod.

Jesus Sentenced to Die (23:13-25) 13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, "You brought me this man as one who was perverting the people; and after examining him before you, behold, I did not find this man guilty of any of your charges against him; 15 neither did Herod, for he sent him back to us. Behold, nothing deserving death has been done by him; 16 I will therefore chastise him and release him." 17 [omitted by RSV, NRSV, NAB] 18 But they all cried out together, "Away with this man, and release to us Barabbas" -- 19 a man who had been thrown into prison for an insurrection started in the city, and for murder. 20 Pilate addressed them once more, desiring to release Jesus; 21 but they shouted out, "Crucify, crucify him!" 22 A third time he said to them, "Why, what evil has he done? I have found in him no crime deserving death; I will therefore chastise him and release him." 23 But they were urgent, The Passion According to Luke, Page 8 of 10

demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate gave sentence that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, whom they asked for; but Jesus he delivered up to their will.

Not Guilty! We hear the second and third declarations of Pilate. The chief Roman magistrate on the scene find Jesus “not guilty.”

Final note on this scene: There is no scourging. In Luke 18:33 the Lucan Jesus prophesied that he was going to be scourged When Luke wrote this, de he forget that he was not going to include a scourging in his passion story? OR did Luke accidentally omit the story of the scourging, forgetting that his Jesus had prophesied it?

All Cried Out Together. This is the only place that Luke portrays “all” the Jewish people as opposed to Jesus. He will later “soften” this by the story of the Daughters of Jerusalem who weep for Jesus (next section). And by the portrayal of the people at the cross (more details later).

The Way of the Cross (23:26-32) 26 And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. 27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. 28 But Jesus turning to them said, "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, `Blessed are the barren, and the wombs that never bore, and the breasts that never gave suck!' 30 Then they will begin to say to the mountains, `Fall on us'; and to the hills, `Cover us.' 31 For if they do this when the wood is green, what will happen when it is dry?" 32 Two others also, who were criminals, were led away to be put to death with him.

The Women of Jerusalem. This softens the earlier picture that “all” the people were against Jesus. There is nothing like this scene in Matthew or in Mark.

Two “Criminals.” The word used in Mark, often translated “thieves,” is more accurately rendered “terrorists.” Luke uses “criminals” (literally “evil-doers”) to avoid any implication that Jesus was a militant terrorist.

The (23:33-43) 33 And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left. 34 And Jesus said, "Father, forgive them; for they know not what they do." And they cast lots to divide his garments. 35 And the people stood by, watching; but the rulers scoffed at him, saying, "He saved others; let him save himself, if he is the Christ of God, his Chosen One!" 36 The soldiers also mocked him, coming up and offering him vinegar, 37 and saying, "If you are the King of the Jews, save yourself!" 38 There was also an inscription over him, "This is the King of the Jews." 39 One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" 40 But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." 42 And he said, "Jesus, remember me when you come into your kingdom." 43 And he said to him, "Truly, I say to you, today you will be with me in Paradise."

Father, Forgive Them. Some manuscripts contain these words; others do not. Probably Luke wrote them. Why were they left out by Christian scribes? As time passed, early became more and more anti-Jewish. Some scribes did not believe that Jesus had wanted the Jews to be forgiven. So they deliberately eliminated this prayer.

The Other Rebuked Him. The so-called “good thief.” Luke does not use “thief” -- more accurately “terrorist.” One of several instances found only in Luke: Jesus healing and forgiving even during his passion The severed ear Pilate and Herod The executioners. The Passion According to Luke, Page 9 of 10

Mockery -- The focus is not on pain! Contrast medieval piety -- and movies based on it! More “ink” is given to the mockery than to the pounding of the nails. Why? Because the mockery is an allusion to the psalms, especially Psalm 22. Christians saw these similarities as “fulfillment” of scripture. = This is all “God’s plan.” The early Christian task is to deal with the shame of the cross; not the pain of the cross.

The People Stood by. In Luke none of the people mock Jesus on the cross. Contrast Matthew and Mark (fulfillment of scripture “All who pass by wag their heads . . .”_ [In John there is no mockery by anyone once Jesus is on the cross. The “lifting up” has begun. More next time.]

Jesus Remember Me When God remembers, he acts to save. Here the dying “criminal” makes this divine request of Jesus.

The Death and , Luke 23:44-56

The Death of Jesus (23:44-49) 44 It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, 45 with an eclipse of the sun; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" And having said this he breathed his last. 47 Now when the centurion saw what had taken place, he praised God, and said, "Certainly this man was innocent!" 48 And all the multitudes who assembled to see the sight, when they saw what had taken place, returned home beating their breasts.

Eclipse of the Sun !? Astronomically impossible. At Passover the moon is always FULL. An eclipse can occur only at NEW MOON. At Passover the moon is on the “wrong side” of the earth! Most people do not realize this. Neither did Luke! Catholic Teaching: Scripture teaches without error the truth necessary for our salvation.

Curtain Torn: Positive Interpretation: The curtain that divided Negative Interpretation: More likely. God does not live here anymore! When I studied in Israel in 1996, I learned the Jewish theological explanation. Why was the Temple destroyed? Because there was too much “senseless hatred.”. When will the Temple be rebuilt? When there is enough “senseless love.”

“Father, Into Your Hands . . .” The cry of the Marcan Jesus was too harsh for Luke. The Jesus who was comforted by an angel on the Mount of Olives, now commends himself to his Father.

Beating their breasts contrast Matthew. Only in Matthew do we have the terrible cry, “Let his blood be on us and on our children.” This has been used throughout the centuries to justify Christian persecution of Jews. What would the history of Christian-Jewish relations have been like if we had read more Luke and less Matthew? What will the future of Christian-Jewish relations be like, now that we are reading as much Luke as we do Matthew?

This Man Was Innocent! This replaces the line Mark gave to the centurion: “Truly this man was the Son of God!” Which is more important? Being “Innocent” or being “Son of God?” It all depends on how you understand “Son of God!” If the soldier who said that in Mark was Roman -- there is no definite article in Latin! -- what he originally meant could have meant: EITHER This man was the Son of God OR This man was a son of a god! The Passion According to Luke, Page 10 of 10

Once we understand: 1) the first-century ambiguity of “son of God” and 2) the suspicions of treasonous activity against Christians in Luke’s time It is not all that surprising that for Luke “innocence” was the more important affirmation! The centurion reaffirms the 3-fold proclamation of Pilate: Jesus was innocent! Luke is dealing with the “shame” of the cross!

The Burial of Jesus (23:50-56) 49 And all his acquaintances and the women who had followed him from Galilee stood at a distance and saw these things. 50 Now there was a man named Joseph from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, 51 who had not consented to their purpose and deed, and he was looking for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down and wrapped it in a linen shroud, and laid him in a rock-hewn tomb, where no one had ever yet been laid. 54 It was the day of Preparation, and the sabbath was beginning. 55 The women who had come with him from Galilee followed, and saw the tomb, and how his body was laid; 56 then they returned, and prepared spices and ointments. On the sabbath they rested according to the commandment.

All His Acquaintances. The word in Greek is masculine gender. Neither Mark (Luke’s source) nor Matthew (roughly Luke’s contemporary) describe the men as being present. They have all fled -- with the exception of Peter, who stays around long enough to deny Jesus before he flees. By contrast, Luke portrays all his (male) acquaintances as being with the holy women. As before, Luke “gives ‘the guys” a break!

At a distance. None of the Synoptics (Matthew, Mark, Luke) portrays any sympathetic person near Jesus. All three Gospels portray the presence of holy women at a distance. Contrast John -- He portrays the formation of the Church at the foot of the cross.

Burial: John Dominic Crossan and the Many of these scholars deny that Jesus was actually buried. Depending on which book you read, Crossan argues that Jesus was 1) left on the cross to be eaten by dogs 2) thrown into a common grave, where identification of his body would have been impossible. They once claimed that Romans would not allow a crucified person to be buried. Then archaeologists discovered an ossuary (bone box) of a man who had been crucified Evidently the prohibition was not an absolute policy!

The Burial. One of several independent traditions that portrays the burial of Jesus. I stress “independent” because if there were no differences, scholars would claim they were copying from each other. Then we would have only one source claiming that Jesus was buried. 1 Corinthians 15:4 (written about 35 years before Luke) reports that Jesus was buried -- it is not reported by whom Acts 13:29 portrays Jesus as being buried by his enemies. Mark, Matthew, & Luke portray Jesus being buried -- without anointing -- by pious Jews Note that Luke does not say that was a ! He is simply a pious Jew doing the right thing. John will portray Joseph as a secret disciple of Jesus. John will also portray a royal burial -- more on that next time.

Raymond E. Brown’s Hypothesis -- trying to make sense of discordant data. Joseph of Arimathea is mentioned in all the stories. When he buried Jesus, he was not a disciple. Later he became a disciple. Later tradition, forgetting / ignoring the time of Joseph’s conversion, eventually portrayed a burial by a disciple.

Final Good Wishes: A Blessed Holy Week to All!